Sunday, April 22, 2012

Luther's Sermons - Luke 2:41-52.
First Sunday after Epiphany

David The Younger Teniers, The Raising of the Widow's Son


FIRST SUNDAY AFTER EPIPHANY.

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SECOND SERMON—  LUKE 2:41-52.

This sermon is found in the early editions a, b, c; and in the later editions.

Erlangen edition II, 15; Walch 11, 606; St. Louis II, 442.

CONTENTS:

THE MANIFESTATION OF CHRIST IS AN EXAMPLE OF THE CROSS, AND THE TEACHING WHERE CHRIST IS TO BE SOUGHT.

* An opinion on the praise the papists pay to the saints 1.

I. THE EXAMPLE OF THE CROSS AND OF SEVERE SUFFERING.

1. How this example teaches that God deals in a wonderful way with his saints 2-4.

2. The nature of this cross 5-6.

3. The magnitude and importance of the cross found here 6-10.

* Our joy God can turn into sorrow, and our sorrow into joy 11-12.

* The severe trials of the saints 13-14.

4. Why God presents to us this example of temptation

* Of the sore temptations of the saints, especially of Joshua and Mary. a. That such suffering is indescribably severe and more than nature can bear 16-18. b. That these temptations are the signs not of God’s wrath but of his grace

19. c. The reason God permits such temptations to visit his saints.

1. The first reason is, that his saints may be guarded against presumption 20-21.

2. The second reason: a. That the secure may be terrified 22-23. b. That the troubled conscience may be comforted

3. The third reason, that God teaches thus how they are to seek true comfort and how they are then to conduct themselves, so that they may not lose Christ 25.

II. THE TEACHING,WHERE WE ARE TO SEEK CHRIST.

1. The nature of this teaching 26f.

2. The occasion, foundation and reason of it 27-29.

3. How a believing Christian is to use this teaching aright in the time of temptation 30-31.

4. How the parents of Jesus failed to understand this teaching. a. How this Gospel stops the papists when they exalt the saints so highly 32-33. b. How it proves that the saints also have their weaknesses 34. c. How it overthrows the false doctrines of the papists, which they draw from the authority of the church and of the councils: 1. The false doctrines 35-38.

2. Their overthrow 39-40.

5. How and why we should bring this teaching into use and make a proverb of it 41.

* Of the laws and institutions of men. a. How far they are and are not to be observed 42f. b. The disproof of the apparent reason by which the papists seek to establish them: 1. The first 44-45.

2. The second 46-48.

6. How Mary kept this teaching in her heart

* The conclusion 50.

I. AN EXAMPLE OF THE CROSS AND OF SEVERE SUFFERING.

1. Hitherto, under the blindness of the papacy, nothing was taught concerning the blessed saints of God except to cover them with extravagant praise and laudation, and to praise them for exalted devotion and celestial joy, as if on earth they had not also been human beings and as if they had never suffered and felt the adversities, misfortunes and frailties of men; and as if they could not be honored sufficiently, unless they were represented in wood and stone. They have sought to strengthen this idea by means of false and shameful lies and idle tales, as if in this way the saints were highly honored and men spoke of them only in wonder and saw only such examples in them as no one could realize in this life, nor find comfort in them. In consequence they have been turned into idols and men have been taught to call upon them, instead of the Lord Jesus Christ, as intercessors, mediators and helpers in need, to the shameless blasphemy and denial of our blessed Savior and high-priest, Jesus Christ.

2. Thus they also falsely imagined to exalt the mother of Christ and know of no greater honor for her than to fill and over-load her with graces and gifts, as if she had never suffered temptations, had never faltered nor failed in reason, nor in anything else. The holy Scriptures and this Gospel, on the other hand, show how God deals with his saints in a wonderful manner, according to Psalm 4:4 and in a way altogether contrary to human reason; and that the more highly he endows them with grace and exalts and honors them, the deeper he thrusts them into sorrow and suffering, yea, even into dishonor, shame and desertion.

3. Human reason would undoubtedly teach and advise God not to permit his own Son to be shamefully and ignominiously dealt with as a murderer and malefactor, and allow his blood to be shed, but rather see to it that the angels should bear him on their hands, all kings and nobles fall at his feet and render him all honor. For human wisdom consists in this, that it neither sees, nor seeks, nor desires anything except that which is high and precious, and that which brings honor; and, again, neither shuns nor flees from anything more readily than dishonor, contempt, suffering, misery, and the like. Thus God reverses the order and acts in a contrary way, deals so harshly and offensively, according to human reason and opinion, with his dearly beloved Son as he would not deal with any man on earth, as if he were not the Son of God, or of man, but the child of Satan! In the same way he also dealt with his well-beloved servant, John the Baptist, of whom Christ says, Matthew 11:11, that among those that are born of women there hath not arisen a greater than he, and yet upon him he conferred the honor of being beheaded by a knave. This was, indeed, a most dishonorable and shameful death.

4. In like manner he dealt with his dear mother, so that she was compelled to learn and experience how wonderfully God deals with his saints, and the Gospels point out with sufficient clearness, that he very seldom permitted them to see and experience what was noble, precious and joyous, but for the most part caused them to experience suffering and anxiety, as the aged and holy Simeon had foretold her, as a type for all Christians. Besides, he spoke harshly to her and repulsed her in an unfriendly manner.

5. Accordingly, this Gospel presents, first of all, the mother of Christ as an example of cross-bearing and of great suffering, such as God permits his saints to endure. For although the holy Virgin was greatly blessed with all grace and was a beautiful temple of the holy God and in preference to all was accorded the high honor of being the mother of the Son of God, and doubtless had the greatest possible pleasure and joy in her child, more so than any other mother, as was natural; yet God so ordered that she did not merely have exalted pleasure, but also great distress, pain and sorrow because of him. For her first distress was that she was in a strange place when he was born at Bethlehem, where she found no place for her child but a common stable. Her other distress was that within six weeks after his birth she was compelled to flee with the child and remain an exile for seven years. Besides she must have endured many things that are not recorded.

6. One of these afflictions, and not the least, is the misery he caused her to suffer when he permitted himself to be lost to her in the temple, and allowed her to search for him so long. By this he so terrified and saddened her that she might have despaired of finding him, as she confessed when she exclaimed, “Thy father and I have sought thee sorrowing.” For let us think for a moment, how she must have felt and grieved. Every father and mother can easily understand the misery and sorrow caused by the unavoidable separation from a dear child, when they know only that the child is lost. And even if the separation should last only an hour, how great are not the sorrow and lamentation, and how many tears are not shed, without consolation, without strength to eat, drink, sleep or rest, and with such misery that they would prefer to die. How much greater the suffering, if this condition were to continue for a day and a night, or even longer, when each hour must seem like a hundred years!

7. Now, on the other hand, behold this mother who, first loses her only son, a son like whom neither she nor any one else can have; who is alone her son and she alone his mother, without a natural father; yea, who is truly the only-begotten Son of God and in a special manner given and entrusted to her by God, that she, as his mother, should wait on him, care for him, and look after him with all diligence. Hitherto she had nourished him, not without much care and sorrow, and had strenuously defended him among strangers and enemies. Now that he has grown some and she could have her greatest joy and comfort in him, she must suddenly lose him, when she thought he was most secure and her sorrows past, and lose him not only for two hours, nor for a day and night, but three whole days, so that she was compelled to think he was lost for ever. Who can think or say how her motherly heart must have been agonized and afflicted during the three whole days she was searching for him? It was marvelous that she lived through this great sorrow.

8. The affliction and suffering she was compelled to endure were not of a nature that they had occurred without her fault, but her conscience forced her to remember how God had entrusted the child to her and that no one else was accountable for him, and hence storms burst and thundered in her heart: Behold, thou hast lost the child. This is no one’s fault but thine own; for thou shouldst have waited on him and looked after him, and not permitted him for a moment to go out of thy sight. How wilt thou give an account of this before God, since thou hast failed to watch over him? This is the result of sin and thou art no longer worthy to be his mother; yea, thou hast deserved to be condemned by him before all people, inasmuch as he has conferred on thee the great honor and favor of choosing thee for his mother.

9. Should not her heart have failed and fainted here from anxiety, for two reasons? First, because she lost her son and was unable to find him; secondly, which was the most severe of all and which could not happen to other mothers, making the pain all the more severe, because she must abhor herself before God, the only Father of the child, that he would no longer have or regard her as his mother, and hence she must be more sorrowful and sad at heart than any other woman on earth. In her own heart she regards herself guilty of the same sin as Eve, the first mother, who brought the whole human race to ruin. For what are all sins compared with this one, that she has neglected and lost this child, the Son of God and the Savior of the World? And if he should not be found, or, since he could not be lost, if God should have taken him back to himself, she would be the cause of preventing the completion of the work of the redemption of the world. Such and doubtless many other thoughts filled her heart with great fear, especially since she, as a pious child of God, had a very tender heart and conscience.

10. Here you may see how God dealt with the most holy person, the mother of his Son, even though she had been most highly honored by him and her joy in her Son had been immeasurably great, such as no mother ever had; and yet God so assailed her and she must be so divested of her honor and comfort that she cannot say, I am the mother of the Son.

Previously she had been exalted to heaven, now she has been suddenly cast into deepest hell and is in such terror and sorrow that she might have despaired and died, and have wished that she had never seen the child, nor heard of him; and thus she might have committed a more grievous sin than any other person ever committed.

11. Thus you see, that God can deal with his saints in a way to deprive them of happiness and comfort whenever he pleases, and cast them into the greatest fear concerning that in which they have their greatest joy. So, likewise, he can again confer the greatest joy. For this was the greatest joy of this holy Virgin, that she had become the mother of this child, but now she has no greater terror and sorrow than that caused by this Son. Thus, we can have no greater terror than that caused by sin and death; and yet God can comfort us even in this, so that we may glory in the fact, as St.

Paul says, Romans 5:20-21, that sin was compelled to serve to the end that grace might be greater and much more abound. And death, overcome by Christ, furnishes the reason why we may desire death and be able to die with gladness.

12. Again, if God has given us a precious faith and we therefore live in strong confidence of the fact that we have a gracious God through Christ, we are in paradise. But before we are aware, it may happen that God may cause our hearts to fail and we may think that he wants to tear Christ cut of our hearts, and Christ may be so hidden from us that we can find no consolation in him, but instead receive only horrible thoughts into our hearts from the devil; so that we may feel as if we had lost Christ and then struggle and tremble as if on account of our sins we had deserved nothing from him but wrath and condemnation.

13. Yea, though it may not be a matter of open sin, the devil can make sin of that which is no sin, and so move and terrify the heart that it will plague itself with the thought: Who knows, if God will accept thee or Christ be favorable to thee? So here; this dear mother doubted whether he would still regard her as his mother and felt in her heart as if she had neglected and lost her Son, although she was innocent in the whole matter, since he was not lost. Thus the heart speaks in temptation: Yea, God has indeed given thee an excellent faith; but perhaps he will no longer give it thee. Thou hast deserved this from some cause or other.

14. And this is the greatest and most severe trial and suffering which God at times visits upon and exercises over his saints, namely, that which we are accustomed to call deserted by grace (desertionem gratiae), on account of which the human heart feels as if the grace of God had been withdrawn, so that no matter where it turns it sees nothing but wrath and terror. But this great trial is not experienced by every one, and no one can understand its significance unless he has experienced it. A strong spirit is required in order to endure such blows.

15. Yet these examples are held up to us, in order that we may learn from them how to guard and console our selves in temptation and to prepare ourselves for the time when God may see fit to assail us with similar great trials, in order that we may not be led to despair. For this has not been written for the sake of this Virgin, the mother of Christ, but for our benefit, in order that by it we may be taught and comforted.

16. For the:same reason numerous examples of the great trials of other exalted saints are presented in Scriptures, among whom undoubtedly was that of the patriarch Jacob, of whom Moses writes, Genesis 32:24, that he wrestled the whole night with God; again, of Joshua. Joshua 7:7, to whom God had given the great and powerful promise that he should be able to overcome the heathen that opposed him, admonished him to be comforted and undismayed, for he would be with him, etc. On the strength of this promise Joshua went joyously forward, boldly struck out against his enemies, and gained a great victory. But what happened? Even while he possessed such faith and courage and in the same faith had taken and destroyed Jericho, it came to pass that not more than three thousand men from among all the people of Israel were sent to Ai to conquer and destroy it. They were proud and audacious, because the city was small and the enemy few in number. But when they arrived at the city, they were suddenly seized with fear, turned their backs and fled from the enemy, although not more than thirty six of their number were slain. Joshua himself lost courage, prostrated himself on the ground and lay on his face all day and cried to God: “Alas, O Lord, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites to destroy us? would that we had been content and dwelt beyond Jordan.” Behold the great and valiant hero lies there on the ground with his faith, who had received the strong Word of God, and God alone can raise him up again.

Why is he so despondent? Simply because God, in order to try him, had concealed himself and therefore had disheartened him, in order that Joshua might learn to realize what man is and can do without the divine help.

17. Sufferings like these are immeasurably heavy and unbearable to human nature; therefore the saints cry and complain woefully and wretchedly under them, many examples of which are found in the Psalms, as Psalm 31:23, “I said in my haste, I am cut off from before thine eyes,” that is, “I knew and felt nothing else than that my heart said to me, God does not care for you.” And if God would not support them by his power and help them out of their sufferings, they would have to sink into hell. Thus Psalm 94:17 says “Unless the Lord had been my help, my soul had soon dwelt in silence.”

18. Therefore, this holy Virgin was a real martyr for three days, and these days were heavier to her than was the external pain of martyrdom to other saints. She had had such anxiety on her Son’s account that she could not have suffered any more bitter pain, For that is the greatest torture and woe, when the heart is attacked and tortured. All other sufferings that assail the body are more endurable; yea, amid them the heart can be joyful and can scorn all bodily suffering, as we read concerning St. Agnes and other martyrs. That is only half-suffering when the body alone is afflicted, while the heart and soul remain full of joy; but when the heart alone is compelled to endure suffering only great and noble spirits, and special grace and strength, are able to endure it.

19. Now, why does God permit these afflictions to come upon his loved ones? Certainly not without reason, nor from wrath or lack of grace, but from motives of great grace and mercy, in order to show us how, in all things, he deals with us in a friendly and paternal manner and how faithfully he cares for his own and so guides them that their faith may be more and more exercised and become stronger and stronger. But he does this especially for the following reasons.

20. First, that he may guard his own against presumption, so that great saints, who have received special grace and gifts from God, may not presume and depend on themselves. For if they should at all times be strong in spirit, and experience only joy and sweetness, they might finally fall into the fatal pride of the devil, which despises God and trusts in self.

Hence they must be seasoned and tempered so as not always to feel the power of the Spirit; but that their faith may at times tumble and their hearts tremble, in order that they may see what they are and be compelled to confess that they cannot do anything unless God sustains them by his pure grace. Thus God keeps them in humility and the knowledge of themselves, so that they do not become proud nor carnally secure in regard to their faith and holiness, as it happened to St. Peter, when he boasted he was willing to lay down his life for Christ, John 13:37.

21. Thus the prophet David confesses that he was compelled to learn this lesson, Psalm 30:6-7; “I said in my prosperity, I shall never be moved.

Thou didst hide thy face, I was troubled.” And St. Paul in 2 Corinthians 1:8-9 complains of the great affliction that befell him in Asia, saying: “We would not have you ignorant, brethren, concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life; yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God which raiseth the dead.” And in 2 Corinthians 12:7-9 he says that there was given him a thorn in the flesh, a messenger of Satan to buffet him, that he should not be too highly exalted, on account of the great revelation which he had received; and that God would not remove this, although he had prayed thrice, but had to cling to the consolation which God afforded him, namely, that he should be satisfied with his grace and by means of it overcome his weakness. Therefore, such a trial of the saints is as necessary or even more necessary than food and drink, in order that they may remain in fear and humility, and learn to adhere alone to the grace of God.

22. Secondly, God permits his saints to suffer these trials as an example for others, both to alarm the carnally secure and to comfort the timid and alarmed. The wicked and impenitent may learn from this how to amend their ways, keep themselves from sin, since they can see that God deals even with the saints in a way to produce anxiety, in order that they may feel nothing but wrath and disfavor, and become alarmed as if they had committed the grossest sins that man can commit. So here, the mother of Christ was forced to contend, even till the third day, with a heavy heart, which accused her as if she had lost the Son of God, a sin the like of which no one else on earth had committed, and she had to fear only the Most High; and yet truly there was no such sin, nor wrath, nor disfavor.

23. If, therefore, the hearts of the godly are overwhelmed with such heavy and unbearable alarm and anxiety, what shall become of others who lie securely and continue impenitent in real sins, and who deserve and heap up the wrath of God? How shall they be able to stand when suddenly seized by fear, which may happen at any moment?

24. Again, such examples are intended to serve as a means of comfort for alarmed and anxious consciences, when they see that God has attacked not only them, but also the most exalted saints and permitted them to suffer the same trials and anxieties. For if we had no examples in Scripture, showing that these things happened to the saints, we would not be able to endure, and timid consciences would be led to cry out: Yea, I alone am compelled to endure these sufferings; when did God permit the pious and holy ones to be thus tempted? Hence, it must be a sign that God will have nothing to do with me. But when we see and hear that God has in like manner dealt with his saints and did not spare even his own mother, we have the knowledge and comfort that we need not despair in our trials, but remain quiet and wait until he helps us, even as he has helped all his saints.

25. In the third place, we note the true reason why God does this, namely, in order that he may teach his saints to seek true comfort and prepare themselves that they may find Christ and keep him. The principal part of this Gospel lesson is to teach us how and where we are to seek and find Christ. So the text says that Mary and Joseph sought the child Jesus for three days without finding him, neither in Jerusalem, nor among their friends and acquaintances, until they came to the temple where he sat among the teachers and where the Scriptures and God’s Word are studied.

And when they were astonished and began to complain how they had sought him with sorrow, he said to them:

II. THE TEACHING AS TO WHERE WE ARE TO SEEK CHRIST.

“How is it that ye sought me? Knew ye not that I must be in my Father’s house (in the things of my Father)?”

26. What is meant by “I must be in the things of my Father?” Are not all creatures the Father’s? All things belong to him; but he gave us the creatures for our use, that we should use them in our earthly life according to our best understanding. But one thing he reserved for himself, which is holy and is called God’s own, and which we are in a special manner to receive from him. This is his holy Word, through which he rules the hearts and consciences, and makes holy and saves. Therefore, the temple is also called his holy place or his holy dwelling place, in order that he may there manifest himself and be heard through his Word. Hence Christ is in the things of his Father, when he speaks to us through his Word and by means of it leads us to the Father.

27. Behold, he punishes his parents because they had erred and had sought him among earthly and human affairs, among friends and acquaintances, not thinking that he must be in that which is his Father’s. He wishes to indicate by this, that his kingdom and the whole essence of Christianity consists alone in the Word and in faith, not in external things (as the external and hypocritical sanctity of Judaism), nor in temporal and worldly ordinance or government. In a word; he will not permit himself to be found, either among friends and acquaintances, nor in anything outside of his Word. For he does not wish to be worldly, nor in that which is worldly, but in that which is his Father’s, even as he always manifested himself from his birth through his entire life. He was, indeed, in the world, but he did not conform to the world, as he also said to Pilate, “My kingdom is not of this world.” He was among friends and acquaintances and came to them, but did not identify himself with any of their affairs in the world, except that he sojourned in the world as a guest and used it to satisfy the wants of his body; but he waits alone on that which is his Father’s i.e., the Word. There he can be found; there he who wishes truly to find him, must seek him.

28. Hence, as I have already said, God will not tolerate that we depend on anything else and permit our hearts to trust in anything that is not Christ in his Word, be it ever so holy and spiritual. Faith has no other foundation on which it can stand. Hence, it happened that the wisdom, thoughts and hopes of the mother of Christ and of Joseph must fail and everything be lost while they were seeking him in other places. For they did not seek him as they ought, but as flesh and blood do, which always grope after other comfort than that of the Word; for it always wants what it can see and feel, and acquire by meditation and reason.

29. Therefore God permits them to fall and fail, in order that they may learn that all comfort not based on the Word, but on flesh and blood, on men and all other creatures, must inevitably fail. Here everything must be abandoned; friends, acquaintances and the whole city of Jerusalem, all art, wit and everything belonging to these and to men; for all this neither gives nor aids comfort, until the Lord is sought in the temple, since he is in that which is his Father’s. There he can truly be found and the heart is made to rejoice, or else it would have to remain without the least comfort.

30. Accordingly, if God permits us to be thus sorely tried, we should learn then not to follow our own opinion, or human counsel, which directs us hither and thither, nor to depend on ourselves and others, but we should consider that we must seek Christ in the things of his Father; that is, that we cling simply and alone to the Word of the Gospel, which directs us Christians in the right way and gives us correct knowledge. Therefore, if you desire to comfort others or yourself, learn in this and all other spiritual trials to say with Christ; Why is it that you run hither and thither and so torment yourself with anxious and sorrowful thoughts, as if God had no more grace for you and as if Christ was not to be found, and that you will not be satisfied unless you find him by your own efforts and can feel yourself holy and without sin? Nothing can result from this; it is merely lost effort and labor. Do you not know that he does not wish to be found, except in that which is his Father’s? Not in that which you or all other men are or have. It is not the fault of Christ and his grace; he indeed is not nor does he remain lost, he may always be found. But the fault lies in you, because you do not seek him rightly where he is to be found, since you judge according to your own feelings and think you can lay hold on him through your own thoughts. You must come to this, where neither your work and rule, nor that of any human being, but that of God is, namely, his Word. There you shall meet him, and hear and see that there is neither wrath nor displeasure there, as you feared and dreaded would be, but pure grace and sincere love toward you and as a friendly and dear mediator he entreats the Father most earnestly and effectually for you. Nor does he send such trial upon you in order to cast you off, but that you may the better learn to know and the more closely cling to his Word, to punish your lack of understanding and that you may experience how earnestly and faithfully he cares for you.

31. Behold, here is the precious doctrine of this Gospel, namely, how rightly to seek Christ and how he may be found; and it points out the real comfort that can satisfy troubled consciences, take away all terror and anxiety and again rejoice the heart and at the same time give it a new life.

But the heart must become heavy before it can attain and lay hold of this truth; it must first run and experience that everything else is lost and useless in the search for Christ, and finally no counsel is to be had, unless you give yourself, without your own and all human comfort, to the Word alone. In bodily mishaps and straits you may seek comfort in gold, possessions, friends and acquaintances; but in these matters you must have something that is not human but divine, namely, the Word, through which alone Christ deals with us and we can deal with him. This how ever, is especially to be noted, as the Evangelist says: “They understood not the saying, which he spake unto them.”

32. This should shut the mouths of vain babblers who exalt the holy Virgin Mary and other saints as if they knew everything and could not err; for you can see here how they err and falter, not only in this that they seek Christ and know not where to find him until they accidentally come to the temple, but also that they could not understand these words with which he censured their ignorance and is compelled to say to them: “Knew ye not, that I must be in the things of my Father.?” The Evangelist has pointed this out with great diligence, in order that men should not give credence to such falsehoods as ignorant, inexperienced and conceited teachers of workrighteousness present in exalting the saints, even setting them up as idols.

33. The holy Virgin is not in need of such falsely invented praise. God led her in such a way that he concealed much from her and daily permitted many things to happen which she had not known beforehand, in order that he might keep her humble, so that she should not regard her self better than others. And this is praise and honor enough for her, that he guided and sustained her by his grace, although he had endowed her with many far greater gifts than others; and yet so that she, like others, was compelled, through manifold temptations and sorrows, to learn daily and grow in grace.

34. Examples like this are useful and necessary to show us that even the saints, who are the children of God and highly favored above others, still have weaknesses so that they frequently err and blunder, yea, retain many faults, at times even commit great sins; yet not intentionally and willfully, but from weakness and ignorance, as we see again and again in the lives of the apostles. This happens in order that we may learn neither to build nor depend on any man; but, as this Gospel teaches, to cling to the Word of God only; and in order that we may find comfort in such examples and be not led to despair, although we may be weak and ignorant; and yet that we should not become bold and carnally secure on account of such grace as the haughty and pretended saints are wont to do.

35. In a word, you have in this Gospel a strong example with which to overthrow the common cry both of the false saints and the great critics, which they still keep up, in order that contrary to the Word of God they may continue in their trifling; to wit, that they may reproach us with the writings and teachings of the fathers and the decrees of the church and councils; for, they say, these had the Holy Spirit, therefore they could not err, etc. In this way they desire to mislead us concerning the Scriptures and the true place to which Christ himself points and where he can surely be found; in order that what happened to Mary the mother, and to Joseph may happen also to us, namely, that we seek Christ everywhere and yet find him nowhere except at the place where he is to be found. The same thing has been carried on with great power in Christendom through the cursed government of the pope, who has striven both by his teachings and actions, threats and punishments to cause men to fail in seeking or finding Christ in the Scriptures.

36. As was stated in the exposition of the Gospel for the preceding Sunday, they filled the world with three kinds of doctrines by which men have been led away from the Word of God. The first was the very gross one written by St. Thomas (of doubtful sanctity) and others by the schoolmen (scholastics) which proceeds from heathen art and natural reason, concerning which they have said: The light of nature is like a beautiful and bright tablet, and Scripture is like the sun shining on this tablet, causing it to shine all the more brightly. So also the divine light shines on the light of nature and illumines it. With this comparison they introduced this heathen doctrine into Christendom. According to this view they have both taught and conducted the high schools in a way to reverse the comparison and thereby attempted, by means of reason and Aristotle, art and teaching, to illumine Scripture, which nevertheless is the only true light, and without which all the light of reason is simply darkness in divine things and in the articles of faith, as we have often said before.

37. In the second place, the world has been filled with the teachings and commands of men and the so-called ordinances and commands of the church concerning fasts, celebrations, prayers, singing, vestments, monkery, etc., with which all the trickeries of the pope and the books of the Summists are filled and by means of these they have held out to the people the false hope of leading them to heaven. This has burst upon men like a flood and drowned the world, ensnared and captured all consciences, so that it is almost impossible to rescue any one from these jaws of hell. On the basis of this the examples of the saints and the deceived have been so led, and this has been confirmed by the popes and councils, that they were forced to regard them as of equal value with the articles of faith. Therefore they shouted like the insane, without intermission: Aye, the councils have decreed this, the church has commanded it, it has been maintained ever so long, and like statements.

38. In the third place, besides these two doctrines they have abandoned Holy Scripture; yet so as to attach it to some of the writings and expositions of the fathers, nevertheless not any farther than it pleased the pope and would not prove contrary to his law, and that no one should use Scripture except in accordance with the pleasure of the pope, to whom alone pertains the interpretations of Scripture and whose knowledge and judgments every one is bound to accept. Yet, in spite of this, they so far honor the fathers as to demand that their interpretations and explanations should be followed. All the world accepted this and so received all that the fathers said, as if they could not err, and shouted again: Aye, how could it be possible that so many holy, learned and highly intelligent men should not have understood the Scriptures?

39. To this we should reply as is taught in this Gospel: Be they called holy, learned, fathers, councils, or any other name, even though they were Mary, Joseph and all the saints it does not follow that they could not have erred and made mistakes. For here you learn that the mother of Christ though she possessed great intelligence and enlightenment, showed great ignorance in that she did not know where to find Christ, and in consequence was censured by him because she did not know what she should have known. If she failed and through her ignorance was brought to such anxiety and sorrow that she thought she had lost Christ, is it a wonder that other saints should often have erred and stumbled, when they followed their own notions, without the guidance of Scripture, or put their own notions into Scripture.

40. Hence, it amounts to nothing, if one asserts that men must believe and adhere to the decrees of councils or the teachings and writings of the holy fathers; for all these can and may err. But on the other hand, a definite place must be designated where Christ is and desires to be found, namely, as he here himself points out, when he says: He must be in that which is his Father’s.

41. It would be well for us Christians if we always followed the example presented in this Gospel and make it a maxim against all teachings and whatever can be set up against the Word of God, and say: Christ should not be sought among kinsfolk and acquaintances, nor in anything that men may have, no matter how holy, pious, or great they may be; for the mother of Christ herself erred and sinned because she did not know or understand this.

42. Therefore conscience cannot establish itself on any saint or any creature, but on Christ alone. I may regard and honor reason and natural light ever so highly, but this will I reserve that I dare not depend on it.

Whatever the holy fathers and councils may have taught, decreed and ordered, as seemed good to them, I let pass for what it is worth, yet only so, that I am not to be bound by them, as if I were compelled to observe them or depend upon them. In a word, you may allow all these things to remain and stand for their true worth in human affairs, which are regulated as we deem best; but we dare not substitute them for Christ, that is, the comforts of our souls for them, but regard them merely as being concerned about the outward human life before the world.

43. If the papists had been willing to admit this, as the Word of God teaches, we would long ago have been united with them, would have been satisfied that they should order and establish these human affairs as it pleased them, reserving, however, the freedom for ourselves not to be forced to maintain them further than it is our pleasure, not from necessity or as if they had any value before God. They are not indeed willing to do this, but have hung their additions to it so that men are bound to observe their ordinances as if they were necessary to salvation, and call them the commands of the Church of Christ and their non-observance a mortal sin.

We neither can nor will do or allow any thing of the kind.

44. Yea, say they, the church, the holy fathers, and the councils have decreed and determined many things in controversial articles against the heretics, that have been received, which each one must believe and observe; therefore what has been decreed by the church and councils concerning other matters must also have authority.

45. Answer: here they must again permit us freedom of judgment, so that we may not be bound, without any exception, by what the councils decreed or the fathers taught; but be allowed to maintain this distinction, namely, if they have determined and established anything in harmony with the Word of God, we accept it, not for their sake, but because of the Word itself, on which they ground themselves and to which they direct us. In this case, they do not act as mere men, but lead us to that which is God’s, and are no longer among friends and acquaintances, but sit among those who hear Christ and inquire of him about the things of Scripture. Then we gladly honor them by listening to them. But when they determine anything contrary to and outside of this rule concerning other matters, not according to the Word of God, but according to their own opinion, this does not concern the conscience. Hence, it is to be regarded as a human affair by which we dare not be bound, nor be compelled to regard them as if they contained Christian faith and doctrine, but as St. Augustine has correctly said: Totum hoc genus habet liberas observationes, — as to what this thing is, we are free to observe or not.

46. You say further: Yea, the church and the fathers were endowed with the Holy Spirit, who kept them from error. The answer to this is not difficult: The church and councils may have been ever so holy, they did not have the Holy Spirit in greater measure than Mary, the mother of Christ, who was also a member, yea, at the time, the most eminent member of the Church. And although she had been sanctified by the Holy Spirit; yet he permitted her at times to err, even in the important matters of faith. From this it does not follow, that the saints, who were endowed with the Spirit, could on this account not err, nor that everything they said would have to be correct. Great weakness and ignorance may be found to exist even in the most eminent people and hence we cannot judge concerning doctrines and matters of faith on the basis of personal holiness, for all this can fail.

But here you come to the Word of God which is sure and infallible, where you shall certainly find Christ and the Holy Spirit, and can be and remain firmly fortified against sin, death, and the devil.

47. Examples like these, which show that even the saints and the great mass called the church may err, we find elsewhere in the Scripture, especially in Acts 15, where it is shown that only eighteen years after the Ascension of Christ, the apostles and the whole body of Christians came together in Jerusalem. At that time the most eminent and learned of the Pharisees, who had became believers, arose and taught that converts from heathenism would have to be circumcised and be compelled to observe the law of Moses and by this teaching drew nearly the entire body of believers to their views. Then Peter, Paul, Barnabas and James stood alone in opposition to this view and concluded from Scriptures that the Gentiles should not be burdened with the observance of the Law, since God had bestowed on them, without the Law, through the preaching of the Gospel, the Holy Spirit even as upon the Jews. Behold, here were so many Christians who had faith at a time when the church was young and at her best, and yet all of them, except those three or four, fell into the error of thinking that the Law of Moses was necessary to salvation. If these few had not contended against this error, an erroneous article and command against Christ would have been established and confirmed. Again, at a later period St. Peter, who had maintained the true doctrine, stumbled with Barnabas at the same article, in that they dissembled with the Jews who refused to eat with the Gentiles and thereby gave offense to the Gentiles, in the breach of this freedom, so that St. Paul was compelled to reprimand them publicly, as he does in Galatians 2:11. Therefore, let us learn from this example to be prudent in the matters that concern faith and Christ, not allowing ourselves to be led by men, but adhering to the Word and maintaining the rule which St. Paul lays down in Galatians 1:8-9, that, even though an angel should come from heaven and preach another Gospel, he should be accursed; and the fact remains that Christ can be found nowhere else than in that which is God’s.

48. The same truth has been previously presented in many figures and examples, as in the Gospel for Christmas, Luke 2:12, where the angels give no other sign to the shepherds by which they might find Christ than the manger and the swaddling clothes. There they should find him lying and wrapped up, not in the bosom of the mother, nor on her lap, which would have seemed credible. That is, God does not wish to direct us to any saint or person of man, but only to the Word or Scripture, in which Christ is wrapped as in swaddling clothes, and in the poor manger (that is the preaching of the Gospel), which is so highly esteemed, and serves merely for the feeding of the cattle. Again, we have also heard from the aged and holy Simeon who, as had been promised him by God, should not die until he had seen Christ, but who does not recognize him until by the instigation of the Holy Spirit he enters the temple. So also the wise men from the east who, when they came to Jerusalem and no longer saw the star, hear of no other sign concerning Christ, as to where he was born and where he could be found, than the Scripture of the prophet Micah. So much may be said concerning the most important teaching and the principal parts of this Gospel. Finally, it is also to be noted that the Evangelist says: “His mother kept all these sayings in her heart.”

49. This is also given for our admonition, in order that we may endeavor to keep the Word of God in our hearts, as the blessed Virgin did, who, seeing she had erred and lacked understanding, became all the more diligent to keep in her heart all she heard from Christ. She furnishes another example, that above all things we should adhere to the Word and not permit it to go out of our hearts, but constantly use it, learn to gain strength from it, find comfort in it, and increase in it, as is indeed necessary for all of us. For when we come to the point where we shall be tried and tempted, we are liable to be forgotten or dropped even by those who are diligent.

50. Whatever else might be said concerning this Gospel, as how Christ went home with his parents and was obedient and subject to them, etc., is easy and may readily be ascertained. Again, how we are to understand that Christ increased in wisdom and in favor was presented in the Gospel for a previous Sunday.